English
English version: The illusion manifested by Paratantra-vijnana (dependent nature, the consciousness arising from causes and conditions) appears to exist, but is not truly existent. The mind that clings to the reality of 'existence' is Parikalpita (completely imputed nature, the nature of false discrimination), which in reality does not exist. Now, observing that the clinging mind of Parikalpita does not exist, we do not say that the substance of Paratantra-vijnana also does not exist. Therefore, the *Vijnaptimatrata-siddhi* says: 'If one clings to the idea that Vijnaptimatrata (Consciousness-only) is truly existent, it is also included in Parikalpita.' Thus, the teachings of the sages do not contradict each other. Question: If the existence of Paratantra-vijnana is called Consciousness-only, then the inner realm is not non-existent; shouldn't it be called 'Realm-only'? Answer: The existence of Paratantra-vijnana can also transform realms. Although the realm is within, it cannot transform consciousness. Therefore, it is called 'Consciousness-only', and not 'Realm-only'. Moreover, the substance of the realm pervades both inner and outer. The outer realm does not exist, but the inner realm does. But consciousness is only internal. If we say 'Realm-only', it might cause confusion, leading people to mistakenly believe that the outer realm is also truly existent. Because the realm is prone to confusion, we do not say 'Realm-only'. Consciousness does not have this fault, so we say 'Consciousness-only'. Question: What wisdom can observe that the Parikalpita consciousness and so on are empty? Answer: It is the Four Wisdoms that Accord with Reality (Four *Tathatajnana*). This wisdom is the result of the previous Discriminative Wisdom (Deliberative Wisdom). Therefore, the *Mahayana-samgraha* says: 'Knowing that the provisional exists but the real does not, the expedient result of the decisive practice-wisdom obtained is called the Wisdom that Accords with Reality.' The saying 'knowing that the provisional exists but the real does not' is discrimination. Therefore, we know that the Wisdom that Accords with Reality is the result of discrimination. Question: Even if one observes that the Parikalpita mind and realm are both empty, what benefit is there in emptying this realm and mind and practicing non-appearance? Answer: Because one does not understand the inner mind, one mistakenly clings to the external realm. Since the external realm is clung to, it increases afflictions such as greed. Since afflictions such as greed are rampant, one is blind and lacks the vision of a sage. If the vision of a sage does not arise, one cannot penetrate the truth. If the truth is not realized, how can one eliminate delusion and karma? If delusion and karma still exist, one will be submerged in the Five realms of existence (Five *Gatis*). If the cycle of the Five realms does not cease, how can one attain the ultimate Buddhahood? Understanding the inner mind, one does not cling to the external realm. If the external realm is not clung to, then afflictions such as greed will cease. Since afflictions such as greed have ceased, the vision of a sage can arise. Since the vision of a sage has arisen, one can penetrate the truth. When the truth is realized, one can eliminate delusion and karma. When the cause of delusion and karma disappears, the result of the Five realms also ceases. When the result of the Five realms ceases, one can attain Buddhahood. Because there is such victory, one practices this contemplation. The *Sandhinirmocana Sutra* has a verse saying: 'If one does not understand the non-appearance dharma, one cannot cut off the defiled appearance dharma. If one does not cut off the defiled appearance dharma, one will destroy the attainment of the subtle pure appearance dharma. Not observing the many faults of all actions, the fault of negligence harms sentient beings. Lazily abiding in the existing and moving dharmas, without loss, is pitiable.' Question: Can this Preparatory Stage (Adhimukti-carya-bhumi) observe Parikalpita? --------------------------------------------------------------------------------
Chinese
心境皆空。何不此时即证真如。答此位虽观遍计心境。而犹未能除空有相。由有此相不能证理。要二相亡方达真理。故唯识云。以彼空有二相未除。带相观心有所得。故非实安住真唯识理彼相灭已方实安住。 又此位中双修安立非安立观。即四谛等名为安立。二空观等名非安立。此乃略明加行位中别修行相。 其通达位别修相者。修七觉支。故中边论云。由此觉支位在见道。故见道中修其七觉。七觉名义已如前说。又见道中真相不同。真见道中。或说三心二心刹那。二即无间及以解脱。三谓无间解脱胜进。故唯识云。断惑证灭期心别故。无间断或。解脱证灭。相见有三。三心相见。杂集唯识瑜伽等云。初内遣有情假。法缘心生。能除耎品见道所断烦恼粗重。二内遣诸法假。法缘心生。能除中品见道所断烦恼粗重。三遍遣一切有情诸法假。法缘心生。能除一切见道所断烦恼粗重。释云。先计有情。以之为有。今缘有情。但有内心。似有情现。实无其体。名之为假。能除妄执假有情故。是故名为遣有情假。生空所显真如之理。名之为法。缘此智生名缘心起。第二观法。余同于前。第三双观人法二空。余亦同上。 次十六心相见道者。对法等云。谓于苦谛有四种心。一苦法智忍。谓观三界苦谛真如。二苦 现代汉语译本：心和境都是空性的。为什么不现在就证得真如（Tathata，事物的真实本性）呢？回答是，这位修行者虽然已经观察了遍计所执的心和境，但仍然未能去除空和有的对立之相。由于存在这种对立之相，就无法证得真理。只有当空和有这两种对立之相都消失时，才能通达真理。所以《唯识论》说：‘因为空和有这两种对立之相尚未去除，带着对立之相来观察心，就会有所得，因此不是真正安住于真唯识的道理。只有当这些对立之相灭除后，才能真正安住。’ 此外，在这个阶段，修行者同时修习安立观和非安立观。四谛（Four Noble Truths）等称为安立，二空观（the two emptinesses）等称为非安立。这只是简略地说明了加行位（stage of application）中不同的修行状态。 关于通达位（stage of insight）中不同的修行状态，修行者修习七觉支（Seven Factors of Enlightenment）。所以《中边分别论》说：‘由于觉支位于见道（path of seeing），所以在见道中修习七觉支。’七觉支的名称和含义已如前所述。此外，见道中的真相也各不相同。在真见道中，或者说有三心二心刹那。二心指的是无间道（path of immediate consequence）和解脱道（path of deliverance），三心指的是无间道、解脱道和胜进道（path of surpassing progress）。所以《唯识论》说：‘因为断惑证灭的时期不同，无间道断除迷惑，解脱道证得寂灭，相见有三种。’三种心识的相见。《杂集论》、《唯识论》、《瑜伽师地论》等说：‘首先，内在遣除有情假（sentient being as unreal），法缘心生（Dharma-nimitta citta，mind arising from the object of Dharma），能够去除下品见道所断的烦恼粗重。其次，内在遣除诸法假（phenomena as unreal），法缘心生，能够去除中品见道所断的烦恼粗重。第三，普遍遣除一切有情诸法假，法缘心生，能够去除一切见道所断的烦恼粗重。’解释说：‘先前执着有情，认为它是有。现在缘于有情，但只有内心，似乎有有情显现，实际上没有它的实体，这称为假。能够去除妄执虚假有情的缘故，所以称为遣有情假。生空（emptiness of self）所显现的真如之理，称为法。缘于这种智慧生起，称为缘心起。’第二种观法，其余与前面相同。第三种同时观人法二空，其余也与上面相同。 接下来是十六心相见道，对法等说：‘对于苦谛（Dukkha Satya，the truth of suffering）有四种心。一是苦法智忍（Kshanti of knowledge of suffering），指的是观察三界（Three Realms）苦谛的真如。二是苦……'
English
English version: Both mind and environment are empty. Why not realize Suchness (Tathata, the true nature of things) right now? The answer is that although this practitioner has observed the mind and environment as conceptual constructs, they have not yet eliminated the duality of emptiness and existence. Because of this duality, they cannot realize the truth. Only when both aspects of duality disappear can one attain the truth. Therefore, the Vijnaptimatrata-siddhi says: 'Because the two aspects of emptiness and existence have not been removed, observing the mind with these aspects leads to attainment, and therefore is not truly dwelling in the principle of true Vijnapti. Only when these aspects are extinguished can one truly abide.' Furthermore, in this stage, practitioners simultaneously cultivate the established and non-established views. The Four Noble Truths (Four Noble Truths) and others are called established, while the two emptinesses (the two emptinesses) and others are called non-established. This is a brief explanation of the different states of practice in the stage of application (stage of application). Regarding the different states of practice in the stage of insight (stage of insight), practitioners cultivate the Seven Factors of Enlightenment (Seven Factors of Enlightenment). Therefore, the Madhyantavibhaga-bhasya says: 'Because the factors of enlightenment are located in the path of seeing (path of seeing), the seven factors of enlightenment are cultivated in the path of seeing.' The names and meanings of the seven factors of enlightenment have been explained earlier. Furthermore, the true appearances in the path of seeing are also different. In the true path of seeing, it is said that there are three or two moments of mind. The two minds refer to the path of immediate consequence (path of immediate consequence) and the path of deliverance (path of deliverance), and the three minds refer to the path of immediate consequence, the path of deliverance, and the path of surpassing progress (path of surpassing progress). Therefore, the Vijnaptimatrata-siddhi says: 'Because the periods of cutting off afflictions and realizing cessation are different, the path of immediate consequence cuts off afflictions, and the path of deliverance realizes cessation. There are three kinds of seeing.' The seeing of the three kinds of minds. The Abhidharmasamuccaya, Vijnaptimatrata-siddhi, Yogacarabhumi-sastra, etc. say: 'First, internally eliminating the sentient being as unreal (sentient being as unreal), the Dharma-nimitta citta (Dharma-nimitta citta, mind arising from the object of Dharma) arises, which can remove the coarse weight of afflictions that are cut off by the inferior path of seeing. Second, internally eliminating phenomena as unreal (phenomena as unreal), the Dharma-nimitta citta arises, which can remove the coarse weight of afflictions that are cut off by the intermediate path of seeing. Third, universally eliminating all sentient beings and phenomena as unreal, the Dharma-nimitta citta arises, which can remove all the coarse weight of afflictions that are cut off by the path of seeing.' The explanation says: 'Previously, sentient beings were clung to, and it was thought that they existed. Now, relying on sentient beings, there is only the inner mind, and it seems that sentient beings appear, but in reality, they do not have their substance, which is called unreal. Because it can remove the false clinging to unreal sentient beings, it is called eliminating the sentient being as unreal. The principle of Suchness revealed by the emptiness of self (emptiness of self) is called Dharma. Arising from this wisdom is called the arising of the mind from the object.' The second kind of contemplation is the same as before. The third kind of contemplation simultaneously contemplates the emptiness of self and phenomena, and the rest is the same as above. Next is the path of seeing with sixteen moments of mind, the Abhidharma, etc. say: 'There are four kinds of minds for the truth of suffering (Dukkha Satya, the truth of suffering). First is the Kshanti of knowledge of suffering (Kshanti of knowledge of suffering), which refers to observing the Suchness of the truth of suffering in the Three Realms (Three Realms). Second is the suffering...' --------------------------------------------------------------------------------